Antiq. lib. 11. F. 8.

Luke 9. his Face being as though he would go to Jerufalem. Which different Places of Worship had created an inveterate Quarrel between the Jews and the Samaritans; the Occafion whereof was this; that after the Tribe of Judah were returned from the Captivity of Babylon, and the Temple Jofeph. of Jerufalem was rebuilt; the Jews were, by a folemn Covenant, obliged to put away their Heathen Wives. But Sanballat Governor of Samaria, having married his Daughter to Ma naffes a Jewish Priest, who was unwilling to put away his Wife, excited the Samaritans to build a Temple upon Mount Gerizim near the City of Samaria, in Oppofition to the Temple at Jerufalem, and made his Son-in-Law Manaffes Prieft there; which laid the Foundation of that Feud between the Jews and Samaritans, which in procefs of Time grew fo great, that they would not fo much as fhew common Civility to one another.

Luke 9.

Q. How did our Saviour refent the warm Zeal of thefe Apostles?

4. He feverely rebukes the Fierceness of their 55, 56. Temper, as contrary to the Nature of the Gospel Inftitution, and his Defign of coming into the World; which was to fave Mens Lives, by eftablishing a Religion, that not only confults their eternal Salvation, but their temporal Peace and Security.

Mat. 20.

Q. How did our Saviour correct the Ambition of these two Apoftles, in prompting their Mother Salome to petition for the principal Places of Honour next bis Perfon?

A. By making them fenfible of the Rafhnefs 22, 23 of their Demand; and that in his Kingdom, the higheft Place would be to take the greatest

Pains, and to undergo the heaviest Troubles and Sufferings; and that as for any Dignity, it was to be difpofed of to thofe for whom it was prepared by the Father.

Q. How doth our Saviour calm the Paffions of the rest of the Difciples offended at this Requeft?

A. By inftructing them in the Nature of his Mat. 20. Kingdom, and fhewing them how different it 25, 26. was from that of worldly Potentates; that in his Service Humility was the Way to Honour; and that he who took most Pains, and did most Good, would be the greatest Person; and that his own Example was a Pattern of it, who came into the World not to be ferved himself, but to serve others even at the Expence of his own Life. Q. What became of St. James after our Saviour's Afcenfion?

A. The Spanish Writers contend, that after he had preached the Gospel in Judea and Samaria, he planted Chriftianity in Spain. But of this there is no Account earlier than the middle Ages of the Church; therefore it is fafeft to confine his Miniftry to Judea and the Parts thereabouts. Q. How did he fuffer Martyrdom?

A. Herod being defirous, upon his Entrance into the Government, to please the People, caufed Acts 12. St. James to be apprehended at Jerufalem, and 2. then commanded that he fhould be beheaded. And fo he became the firft Apostle that laid down his Life for the Teftimony of Jefus.

Q. What happened as he was led to the Place of bis Martyrdom?

A. His Accufer being enlightned by the Courage and Conftancy St. James fhewed at his Eufeb. Trial, repented of what he had done, and fal.lib.2.c. 9. ling at the Apoftle's Feet, heartily begged his

A a 4

Pardon

Pardon for what he had teftified against him. The holy Man, after a little Surprize, raised him up, and embracing him faid, Peace be to thee. Whereupon he publickly profeffed himself a Ch. iftian, and was beheaded at the fame Time. Q. Why do the Spaniards express so great a Veneration for this Apostle?

A. Because they do not only fuppofe that he planted Chriftianity in thofe Parts, but that his Body, after his Martyrdom at Jerufalem, was tranilated from thence to Compoftella in Galicia; though the Accounts of both these Passages have little or no Foundation in Hiftory.

Q. What may we learn from the Obfervation of this Feftival?

A. That God's Bleffing attends those that depend upon his Providence, in a diligent and faithful Difcharge of the Duties of their Calling. That we ought to quit all worldly Accommodations, and our Father's Houfe, rather than make Shipwreck of Faith and a good Conscience. That no Difference of Religion, nor Pretence of Zeal for God and Christ, can warrant and juftify a paffionate and fierce, a vindictive and exterminating Spirit. That we ought to treat all that differ from us with Kindness and Affability, and to fhew our Moderation not by parting with our Principles, but by increafing our Charity. That the great Honour of a Chriftian is to take Pains in doing good; and that the highest Pitch of his Preferment is to fuffer for the Name of Chrift, being moft bleffed when he is reviled and perfecuted for his Sake. That the Crown of Martyrdom exceeds all the Pomp and Splendour that attends ecclefiaftical Preferments.

Q. What do

you mean by a Martyr?

A. One

A. One that bears Witnefs to the Truth at the Expence of his own Life. Thofe that fuffered Imprisonment, the Spoil of their Goods, and Banishment, and feveral other fevere Torments, if they escaped without dying, were called Confeffors. But it was neceffary to refift Heb. 12. unto Blood, to acquire the glorious Privilege of at Martyr; though, in a large Senfe, they who died in Prifon, or during their Sufferings by Want, or in their Banishment were killed by Thieves or wild Beafts, and even those who, adminiftring to their Fellow-Chriftians in the Time of a Plague, loft their Lives, were called Martyrs, and intitled to the Privileges that were thought to belong to that State.

Q. What Privileges were affigned to Martyrs by the Primitive Christians?

A. That upon their Death they were immediately admitted to the Beatifick Vision; while other Souls waited for the Day of Judgment to complete their Happiness. That God would grant chiefly to their Prayers the haftening of his Kingdom, and the fhortning of the Times of Perfecution. That they should have the greatest Share in the Resurrection of the Juft, which is called the firft Refurrection; which was the most confiderable, because the Primitive Chriftians looked upon the End of the World as near at hand: And many believed, that those who were Partakers of the firft Refurrection should reign with Chrift a thousand Years upon Earth. That the Martyrs and fome other perfect Souls fhould receive no Hurt or Prejudice from the general Conflagration of the World, when others lefs perfect fhould be purged bythat univerfal Fire from the Drofs they had ontracted

18.

in Life. That Martyrdom fupplied the Grace conveyed both by Baptifm and the holy Eucharift, and intitled Men to the Benefit of those Sacraments, viz. Remiffion of Sins. The Martyrs had also a confiderable Hand in abfolving Penitents who through Fear of fuffering had lapfed into Idolatry, and in restoring them to the Communion of the Church.

Q. Wherein appears the Reasonableness and Happiness of chufing Martyrdom?

A. In that a Man prefers a future Good, infinitely valuable in itself, and eternal as to its Duration, before a present Satisfaction, which in its own Nature is mixed and imperfect, as well as fhort and uncertain in respect of its ContinuRom. 8. ance, the Sufferings of this prefent Time being not worthy to be compared with the Glory that shall be revealed. Now this was always, in the Account of the wifeft Men, efteemed a great Piece of Prudence, to part with a little in present for a far greater future Advantange. Befides, God, who hath a Right in us both by Creation and Redemption, and thereby hath Power to difpofe of us as he pleaseth, hath declared he will not endure any Rival, and that we ought to be his without Reserve. And the Happiness of Martyr26, 27. dom confifts in having an Opportunity to give the utmost Evidence of a fincere Love and fervent Affection to our great and mighty Benefactor; in being conformed to the Likeness of Chrift's Sufferings, which were endured purely upon our Account; and in acquiring a Title Rev.7.13, to a degree of Glory fuperior to what other 14, &c. Saints hall be made Partakers of. Which Mat.5.10. made th bleffed Martyr St. Ignatius profefs, Epift ad. Rom. that till Sentence of Condemnation was paffed

Luke 14.

upon